and in mistaking temporary subordination for original and permanent inequality.

Dorner, a reaction from Sabellianism, calls Arianism. Sabellius had reduced the incarnation of Christ to a temporary phenomenon. Arius thought to lay stress on the hypostasis of the Son, and to give it fixity and substance. But, to his mind, the reality of Son-ship seemed to require subordination to the Father. Origen had taught the subordination of the Son to the Father, in connection with his doctrine of eternal generation. Arius held to the subordination and also to the generation but this last, he declared, could not be eternal, but must be in time. See Dorner, Person Christ A. 2:227-244, and Glaubenslehre, 2:307, 312, 313 (Syst. Doct., 3:203, 207-210); Herzog, Encyclopadie, art.: Arianismus. See also this Compendium, Vol. I:328-330.

4. The Apollinarians (Apollinaris, condemned at Constantinople, 381) denied the integrity of Christ?s human nature. According to this view, Christ had no human nou~v or pneu~ma , other than that which was furnished by the divine nature. Christ had only the human sw~ma and yuch> ; the place of the human nou~v or pneu~ma was filled by the divine Logos. Apollinarism is an attempt to construe the doctrine of Christ?s person m the forms of the Platonic trichotomy.

Lest divinity should seem a foreign element, when added to this curtailed manhood, Apollinaris said that there was an eternal tendency to the human in the Logos himself; that in God was the true manhood and that the Logos is the eternal, archetypal man. But here is no becoming man ? only a manifestation in flesh of what the Logos already was. So we have a Christ of great head and dwarfed body. Justin Martyr preceded Apollinaris in this view. In opposing it, the church Fathers said that ?what the Son of God has not taken to himself, he has not sanctified? ? to< ajpro>slhpon kai< ajqera>peuton . See Dorner, Jahrbuch f. d. Theol., 1:397-408 ? ?The impossibility, on the Arian theory, of making two finite souls into one, finally led to the [Apollinarian] denial of any human soul in Christ?; see also, Dorner, Person Christ, A. 2:352-399, and Glaubenslehre, 2:310 (Syst. Doct., 3:206, 207); Shedd, Hist. Doctrine, 1:394.

Apollinaris taught that the eternal Word took into union with himself, not a complete human nature, but an irrational human animal. Simon, Reconciliation, 329, comes near to being an Apollinarian, when he maintains that the incarnate Logos was human, but was not a man. He is the ?constituter? of man, self-limited, in order that he may save that to

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